Water, Hindu Mythology and an Unequal Social Order in India By Deepa Joshi (India) and Ben Fawcett (UK) [Paper presented at the Second Conference of the International Water History Association, Bergen, August 2001.] Introduction Vedic philosophy1, the structural basis of currently practised Hinduism identifies that water and the human body in the Hindu social system are not merely physical entities. Water has, since the Vedic periods, been recognised as a primordial spiritual symbol (Baartmans 1990). Similarly, Vedic philosophy describes the symbolic division of Purusa, or the Eternal Man, into four varnas or classes, Brahmans, Rajanyas (Kshatriyas), Vaisyas and Sudras. The social hierarchy of the caste system in Hindu society is said to have originated from this four-fold class system (Prabhu 1939; Das 1982; Murray 1994). The caste system, a product of post-Vedic philosophy, ascribes states of ritual purity and pollution to the human body on account of caste or rather caste-based occupation and gender. Water has since then been recognised as an instrument to determine the rigours of socio-ritual purity and pollution of the human body. Field research on water use in a rural Hindu society in the Kumaon region of the Central Himalayas in Uttaranchal state 2 in India reveals that caste based socially hierarchy is determined locally through notions of purity and pollution. These notions are used in local culture in determining and reinforcing an inequitable access to, control over and distribution of water and water use rights. It is argued that popular policy visions of restoring the community’s supremacy in water management can be counter-productive and reinforce existing inequality if the basis and reality of social inequality is ignored and the existence of a ‘unitary, egalitarian and altruistic’ community is assumed. Water, Social Stratification and Hinduism ‘This knife has been with our family for generations. We did change the handle several times and the blade, sometimes, yet it is still the same knife.’3 Analysing social relations in contemporary India, Dube (1996) declares that, ‘Caste is not dead and its boundaries and hierarchies are articulated by gender’. Jaiswal (1998) similarly propounds that the institution of caste continues to pose serious problems in the restructuring of Indian society, as traditional practices of discrimination on account of birth and gender tenaciously persist. Others, however, claim that social inequality persists, but is no longer determined by the traditional social hierarchy of the caste system. Traditionally dominant castes are no longer the most powerful, as parameters determining social dominance have changed and continue to change with history (Assayag 1995; Srinivas 1998). Despite the contradiction, it is agreed generally that the basis of the caste system is determined by notions of purity and pollution, themes which are identified as central to Hindu culture (Dumont 1980). Impurity is symbolised by the peripheral extremities of the human body. ‘All margins…and matter issuing from them are considered polluting… hair, nails...spittle, blood, semen, urine, faeces or 1 The term Vedic philosophy refers to ethical thought presented in Vedic literature written during the period 2500-600 BC. There is much conflict on the exact duration of the period. The literature consisted of two major bodies of literature, the Vedas and the later Brahmanas. 2 State in the Indian context refers to an administrative division of government. 3 Jackie Assayag, ‘The making of democratic inequality – caste, class, lobbies and politics in Contemporary India (1880-1995)’, Pondy Papers in Social Sciences, 18 (1995), pp5-16 1 Deleted: F even tears’ (Das 1982; Murray 1994). Human bodies in the act and process of producing bodily secretions or associating with these matters are recognised as polluting. Impurity is also incurred during birth and death; however, while birth signifies ‘auspicious impurity’ death is considered as ‘inauspicious impurity’ (Das 1982). In the socially graded system, Brahmans are considered to be the purest, as a result of their occupational involvement in ritual and religious activities. These tasks are considered to be the most superior and purest of all social activities. At the other end of the social continuum, the Sudras are identified as defiled as a result of the defiling activities that they have socially been obliged to engage in (Murray 1994). Sudras have historically been assigned the tasks of cremating the human dead, handling dead animals, handling human faeces, cutting hair, nails and washing and cleaning processes associated with bodily excrements. As a result of their occupational association with polluted social events and polluted human matter, they are considered as eternally polluted and polluting (Dube 1996). It is believed that in the Vedic period, individuals with a certain aptitude for these activities chose to perform such tasks. In later periods, as the classes became transformed into a rigid social system of castes, tasks were determined not by aptitude or preference but were inherited at birth. Thus Sudras remained bound to performing these tasks through generations. Similarly, all women, regardless of their social caste, cyclically incur pollution through the bodily processes of menstruation and childbirth. The core concern of Hindu ritualism is concerned with the manipulation and maintenance of purity and impurity. Purity is increased by associating or coming into contact with things and actors assigned pure status and by reducing association with things and actors of impure status. There are essentially two ways to bring about a condition of purity, one is to distance oneself from objects signifying impurity and the other is to purify oneself by things recognised to have the ability to absorb and thus remove pollution directly. Water is the most common medium of purification. It is considered to have an intrinsic purity and the capacity to absorb pollution and carry it away (Babb 1975). To unfold the context of social stratification in Indian Hindu society and to determine the role of water in the regulation of social order it is essential to go back into history to trace the origin of the institution of these belief systems and forward into existing social and cultural contexts to identify whether the institution of the caste system still exists and if it does then in what shape, context and pattern in relation to water use practices. The Vedic Period4 - the Sanctification of Water In Vedic texts, water is referred to as Apah, or literally the Waters. The Waters are considered to be purifying in a spiritual context. ‘Hail to you, divine, unfathomable, all purifying Waters…’(Rg Veda). The Rg Veda identifies the Waters as the first residence or ayana of Nara, the Eternal Being and therefore water is said to be pratishtha, the underlying principle, or the very foundation of this universe. ‘Water may pour from the heaven or run along the channels dug out by men; or flow clear and pure having the Ocean as their goal…In the midst of the Waters is moving the Lord, surveying men’s truth and men’s lies. How sweet are the Waters, crystal clear and cleansing…From whom… all the Deities drink exhilarating strength, into whom the Universal Lord has entered…’(Satapatha). 4 2000-600 BC though some trace the origin of this period to 2500 BC. Nicol MacNicol, The Religious Quest of India – Indian Theism from the Vedas to the Muhammadan Period (1915), Appendix A. 2 Early Vedic texts also identify water as a manifestation of the feminine principle, known commonly as Sakti. ‘I call the Waters, Goddesses, wherein our cattle quench their thirst; Oblations to the streams be given…’(Rg Veda). It is said that the primordial cosmic man or Purusa was born of the Waters. Similarly later Vedic texts identify that, ‘Water is female…’(Satapatha). Vedic philosophy thus bestows a sacred character on water, which is then identified as a medium to attain spiritual enlightenment. The concept of purification in early Vedic texts was essentially spiritual, rather than moral and/or physical. Understanding the primary meaning and force of water was considered to supersede all ritual and rite (Baartmans 1990). The Vedas identify water as the very essence of spiritual sacrifice or ‘the first door to attain the divine order’ (Atharva Veda). The use of water in daily life as well as in ritualistic ceremony was referred to as spiritual sacrifice, a process of attaining eternity. A cleansing bath was believed to liberate one from sin and impurity: ‘…Whatever sin is found in me, whatever wrong I may have done, if I have lied or falsely sworn, Waters remove it far from me…’ (Rg Veda). The act of bathing was considered intensely spiritual and it was believed that physical acts of imperfection were removed and spiritual oneness with the Eternal Self was attained during the process. According to the Vedas, it was not the act of taking a bath itself, but the coming into contact with the sacredness of water, and the attainment of such knowledge and proximity that made one sinless and guided the individual to the Eternal Self. Water was considered sacred but it was clarified that man does not pray to water, the physical entity, but to the source of life and spirituality within water. ‘Water is the purified as well as the purifier, the real and spiritually conceived source of life’ (Baartmans 1990). Social Order in Vedic Philosophy In the early Vedic period, social stratification in human society existed on the basis of colour, class, individual capacity, occupational aptitude and moral and intellectual worth, rather than on the later determined caste system, which is based on inheritance-based rights and privileges (Kane 1974; Crawford 1982). The first instance of social distinction is made on the colour and culture differences between the fair skinned Aryas and the dark skinned Dasas.